clearly socially produced gentrification is, how obviously not natural or inevitable, given how many players had to be aligned to spark and sustain speculation. Race here is continuously recognized and then denied, seen and unseen, clear and obscure
White currency in the gentrification of black and Latino Chicago
Neoliberal restructuring, racial politics, and resistance in post-Katrina New Orleans
Mathilde Lind Gustavussen
education privatization. The article concludes by considering the relationship between race and neoliberalization, arguing that neoliberal education reform in post-Katrina New Orleans not only has disproportionate racial implications but is, in itself, a
Kira Erwin and Gerhard Maré
This special issue emerges from a concern with academic practice around researching and theorising race, racialism and racism; particularly within the current theoretical climate in which race is, in the majority, accepted as a social construct. In public thinking and discourse, however, acceptance of the biological existence of races continues to dominate in many societies. Racial classification also continues in many state practices in South Africa such as the collection of racial demographics though the national census, and through countless private and public officials reporting towards government-stipulated race-based employment acts. These classification practices raise contradictions for the constitutional goal of non-racialism in South Africa. South Africa has also signed and ratified the International Convention for the Elimination of All Forms of Racial Discrimination (http://www.ohchr.org/EN/Professional Interest/Pages/CERD.aspx), which aims to eliminate racial discrimination in member states. The convention, to which member states are legally bound, raises a number of pressing issues that, to date, are not present in a wider national debate on the continued use of race in South African state policy. For example, there is little recognition by the state of the difficulties associated with identifying a targeted group based on race, nor clarity as to whether these groups are identified through markers based on phenotype, or socio-economic or cultural differences. Nor is there open discussion on the use of terms such as fair and unfair discrimination and how they relate to terms such as distinction and differentiation (see Bossuyt 2000), and the legal consequences of using such terms.
Decolonizing the Curriculum
Whiteness, colour and anthropology The introductory note to this special issue begins with a personal story about race and anthropology. I am from the United Kingdom, and my family is made up of people who are White British, Afro
Franco-African Conversations about Colonial Reform and Racism after World War II and the Making of Colorblind France, 1945–1950
In 1945, the first significant cohort of African, Caribbean, and Malagasy deputies were elected to the French National Assembly, where they participated in special parliamentary commissions tasked with colonial reform. This article traces the contours of postwar conversations about colonial policy, race, and racism that took shape in those commissions, as metropolitan and colonial deputies confronted these issues face-to-face, as ostensible equals, for the first time. Deputies of color tried to force frank discussions about racial inequality in their campaigns to reform political representation, working conditions, education, and compensation for Africans. Their metropolitan counterparts responded, however, by developing new code words and rhetorical strategies that deflected accusations of systemic racial inequality in postwar Greater France. The competing understandings and ways of talking about race and racism produced in this encounter helped consolidate a postwar speech regime of “colorblindness” that obscured the way racial logics were inscribed in the new institutions of the postwar Republic.
Adeel Hamza and John Gannon
textual exegesis of the Legend of Abraham. At the same time, it provides insights into the intellectual and discursive milieu of the European interwar period, in particular helping to bring out conflict over the idea of race and Mauss’s place within this
The Case of Hawaii's Plantation Village
plantation–race nexus, and highlight the renewed interest in plantations raised by contemporary approaches to the environment, the Anthropocene, cropscapes, and nonhuman agencies. Next, I compare different modes of instrumentalizing and displaying the memory
Black urban insurgency and antisocial security in twenty-first-century Philadelphia
, where he is a member, he scolded: “You’ve damaged yourself, you’ve damaged another person, you’ve damaged your peers and, quite honestly, you’ve damaged your own race” (quoted in John-Hall 2011 ). In 2010, then City Council member Jim Kenney described
Gendered and Racial Dimensions of Future Concept Cars
Julia M. Hildebrand and Mimi Sheller
gender formations. Given that systems of automobility and communication technology are already gendered and racialized in particular ways, one can ask how emerging automated technologies both reconfigure and reproduce gendered and raced representations
A comparative analysis of the Korean diaspora in Japan and the United States
English abstract: What accounts for varying forms of adaptation of immigrants to host countries? Despite their common ethnic origin, Korean immigrants demonstrate very different adaptation patterns in Japan and the United States. By elucidating the importance of different national peculiarities in racial ideology, this article argues that Korean immigrants are racialized differently given different circumstances and structural conditions in these two countries. Employing a cross-national comparison focusing on a single ethnic group, this study shows that cultural and racial similarities between immigrants and the mainstream of the host society do not guarantee smooth assimilation. This article concludes that in the long run, differences in modes of incorporation are more relevant to immigrant adaptation than visible racial or cultural differences between the immigrants and the mainstream of the host society.
Spanish abstract: ¿Cómo se explican las diversas formas de adaptación de inmigrantes en los países receptores? A pesar de su origen étnico común, los inmigrantes coreanos han mostrado patrones de adaptación muy diferentes en Japón y los Estados Unidos. Al mostrar la importancia de las diferentes peculiaridades nacionales en la ideología racial, este artículo argumenta que los inmigrantes coreanos son racializados diferencialmente de acuerdo a las distintas circunstancias y las condiciones estructurales en estos dos países. A través de una comparación transnacional centrada en un solo grupo étnico, este estudio muestra que las similitudes raciales y culturales entre los inmigrantes y la mayoría de la sociedad de acogida, no garantizan una fácil asimilación. En este artículo se concluye que, en el largo plazo, las diferencias en los modos de incorporación son más relevantes para la adaptación de los inmigrantes que las visibles diferencias raciales / culturales entre los inmigrantes y la generalidad de la sociedad receptora.
French abstract: Comment expliquer les formes variables de l'adaptation des immigrants dans le pays hôte ? En dépit de leur origine ethnique commune, les immigrants coréens ont montré des modes d'adaptation très différents au Japon et aux Etats-Unis. En montrant l'importance de certaines particularités nationales pour l'idéologie raciale, cet article soutient que ces immigrants coréens sont racialement différenciés en fonction des situations et des conditions structurelles différentes dans ces deux pays. Par le biais d'une comparaison transnationale portant sur un seul groupe ethnique, ce e étude montre que les similarités culturelles et raciales entre les immigrants et la société-hôte traditionnelle ne sont pas les garantes d'une assimilation aisée. Cet article conclut que, sur le long-terme, les modes d'incorporation sont plus importants pour l'adaptation des immigrants que les différences raciales/culturelles visibles entre les immigrants et la société traditionnelle de l'Etat-hôte.